ὃ---τ6,
401
εἶπεν αὐτοῖς, '' Ἡλίας μὲν ἐλθὼν πρῶτον, ἀποκαθιστᾷ 2 πάντα: καὶ πῶς γέγραπται ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου, ἵνα πολλὰ πάθῃ
καὶ ἐξουδενωθῇ.”
13. ἀλλὰ λέγω ὑμῖν, ὅτι καὶ “HAlas ἐλήλυθε,
καὶ ἐποίησαν αὐτῷ ὅσα ἠθέλησαν," καθὼς γέγραπται én αὐτόν.” 14. Καὶ ἐλθὼνδ πρὸς τοὺς µαθητάς, εἶδεν 5 ὄχλον πολὺν περὶ
αὐτούς, καὶ γραμματεῖς συζητοῦντας αὐτοῖς.6
15. καὶ εὐθέως πᾶς
ὁ ὄχλος ἰδὼν Ἰ αὐτόν, ἐξεθαμβήθη,: καὶ προστρέχοντες ἠσπάζοντο
ο. αυτογ.
16. καὶ ἐπηρώτησε τοὺς γραμματεῖς,ὃ ‘Ti συζητεῖτε πρὸς
1 For αποκ. ειπεν SSBCLA have simply εφη. ? αποκαθιστανει in ALA (-τισ- in B, W.H., -tag- in D).
3 Vide below. 5 ελθοντες, ειδον in NBLA.
4 ηθελον in ΔΒΟΡΙ.. 5 προς αυτους in $KEBCILA..
7 Wovres, εξεθαµβηθησαν in SQBCILA (εθαµβησαν {ῃ D). ®SgBDLA have avrovs.
comes μὲν in the best MSS., raising expectation of a δὲ in the apodosis, instead of which we have καὶ (πῶς γέγραπται). Examples of such sub- stitution occur in classic authors; con- cerning which Klotz, Devar., p. 659, re- marks: when καὶ, τὲ, or the like are put for δὲ after μὲν, it is not properly a case of construction, but rather: ‘“‘quaedam quasi legitima orationis ava- κολουθία ”. Perhaps we are at a loss from merely reading the words instead of hearing them spoken with a pause between first and second half of sen- tence, thus: Elias, indeed, coming first, restoreth all things (so teach the scribes) —and how stands it written about the Son of Man?—that He should suffer many things and be set at nought! The aim is to awaken thought in the mind of the disciples by putting together things incongruous. All things to be restored in preparation for Messiah; Messiah Himself to suffer and be set at nought: what then can the real function and fate of Elijah the restorer be ? Whois Elijah? ---ἐξονδενηθῇ: this form, found in BD and adopted by W.H., is rare. The verb occurs in three ἔοττῃς- -ἐξουδενέω, ἐξουδενόω (T.R.), ἐξουθενέω ; the latter two in more common use. The word in any form is late Greek. Vide Grimm’s Lexicon, and Lobeck, Phryn., p. 181 (from ἐξ, οὐδέν or οὐθέν--{ο treat as nought).— Ver. 13 contains Christ’s own view of Elijah’s coming, which differs both from that of the scribes and from that of the disciples, who found it realised in the vision on the hill_—Ka0as γέγραπται ἐπ᾽ αὐτόν: the reference is to the persecu- tion of Elijah by Jezebel, the obvious intention being to suggest the identifica-
tion of the expected prophet with the Baptist. All pointing to one conclusion —suffering the appointed lot of the faithful servants of God in this evil world; Elijah, John, Jesus. That, the lesson Jesus wished by all means to in- culcate : the Sei πολλὰ παθεῖν, now, and henceforth, to the end.
Vv. 14-29. The epileptic boy (Mt. xvii. 14-21, Lk. ix. 37-43). The story is told in Mark with much greater fulness than in the parallels.—Ver. 14. ὄχλον πολὺν: the great crowd and the fact that the disciples at the foot of the hill, the nine, had been asked to heal the sufferer, are in favour of the view that the scene of the transfiguration was less remote than Hermon from the familiar theatre of the healing ministry of Jesus and His disciples.—ypap.partets συζητοῦν- τας π. a., scribes wrangling with them, the nine. This is peculiar to Mark, but the situation is easily conceivable: the disciples have tried to heal the boy and failed (ver. 18); the scribes, delighted with the failure, taunt them with it, and suggest by way of explanation the waning power of the Master, whose name they had vainly attempted to conjure with. The baffled nine make the best defence they can, or perhaps listen in silence.—Ver. 15. ἐξεθαμβήθ- ησαν, were utterly amazed, used by Mark only in N, T., here, and in xiv. 33 and xvi. 5 in connections which demand a very strong sense. What was there in common in the three situations: the returned Master, the agony in the garden, and the appearance of the angel at the resurrection? A surprise ; which, whether sorrowful or joyful, always gives a certain emotional shock. The Master: